Quotes About Tranquility

The people aren't in a hurry, and don't compete against each other all the time. They don't go chasing after pipe dreams. They're happy with who they are and what they have.

No good work is ever done while the heart is hot and anxious and fretted.

Why hate, and struggle, and fight? Let is be as it would.

O, blest retirement! friend to life's decline - How blest is he who crowns, in shades like these, A youth of labor with an age of ease!

Lord, bid war's trumpet cease; Fold the whole earth in peace.

Noches en las que desearíamos que nos pasaran la mano por el lomo, y en las que súbitamente se comprende que no hay ternura comparable a la de acariciar algo que duerme

The thoughtful soul to solitude retires.

show) with the character tan (single). That is to say, the character for zen means "to show singleness of mind.

Kawajiri Hogin classifies those who sit for wrong reasons as: 1) those who sit in order to tranquilize their minds; 2) those who sit to be empty in their minds; 3) those who solve koan as if they were guessing games; 4) those who start sitting, motivated by their wish for escape from this disturbing world.

those who are inclined to tranquil meditation are apt to think that they have sat long enough as soon as disturbing thoughts within them subside during meditation. But thinking that they have sat long enough in itself is dualistic. As long as they are captured by such a thought, they cannot be liberated from dualism however long they may wait.

According to the dictionary, "en" of "enza" is defined "to be peaceful and to rest peacefully." Thus, "za" means "to rest in peace." Therefore, "enza" is "to sit peacefully." It is the same as samadhi.

nirvana, which is another name for samadhi.

When we refer to the classic text Zazen-gi regarding the method of sitting, we find the following written about the essential technique of zazen, "Once the posture has been stabilized and the breath regulated, push forth the lower abdomen; one thinks not of good or evil.

As we become advanced in meditation, sometimes phenomena appear during our meditation. Some of them are favorable while others are not. As a whole, they have always been called makyo (disturbing conditions). For

We are apt to instantaneously come out of samadhi as soon as we are on our feet for a few moments. This is because we are lacking in the full power of Zen concentration. By getting to our feet and walking in kinhin while we are one with susoku or koan, we discipline ourselves to realize the oneness of tranquility and movement so that we may not be controlled and upset by our environment in our everyday life.

True "no-thought, no-mind" zazen is just one thing—to have a dauntless mind.

If possible, we should sit as often as we can every day. In case it is impossible for us to sit many times a day, we must find ways to sit in the intervals of our work or while riding buses and trains on our way to and from work in addition to sitting once a day before going to bed.

Sometimes I think there are only two instructions we need to follow to develop and deepen our spiritual life: slow down and let go.

Happiness is not a matter of intensity but of balance, order, rhythm and harmony.

Any man who criticizes my suicide and passes judgment on me with an expression of superiority, declaring (without offering the least help) that I should have gone on living my full complement of days, is assuredly a prodigy among men quite capable of tranquilly urging the Emperor to open a fruit shop.

When I lay next to her my body was enveloped in her current, which mingled with my own harsher current of gloom like a " withered leaf settling to rest on the stones at the bottom of a pool." I had freed myself from fear and uneasiness.

But in my softness I find peace, however fleeting.

Lo? dükkân?n içinde oturmu? gülümseyen Yo?iko'nun beyaz yüzü. Kir pas tutmaz "bekâret" sözcü?ü bile hafif kal?r.

Göze batmadan, pek çok insan?n yürüdü?ü yoldan sessizce gitmek en ak?ll? yol.